Psalms 135:1 · Bible study
Psalms 135:1 Commentary: Study: Praising God's Name
Hebrew · 12 what the commentators say
Meaning in one sentence
What does it mean to praise the 'name of the LORD'? This study of Psalm 135:1 explores the Hebrew call to praise God's revealed character.
Research Summary
- Meaning: A triple call to praise Yahweh, specifically addressing his revealed name and character, directed at those who serve him.
- Key words: “Praise” (halelu, H1984), “Yah” (H3050), “Yahweh” (H3068), “name” (shem, H8034), “servants” (eved, H5650).
- Main debate: Whether the threefold praise implies the Trinity (as some see) or simply poetic emphasis; both views are represented in the tradition.
- Theological theme: Praise as covenantal response to God's self-revelation and mighty acts.
- Best use: Opening for worship services, teaching on the nature of praise, or studying the significance of God's name.
Translation Comparison
BSB Berean Standard Bible 2020
Hallelujah! Praise the name of the LORD. Give praise, O servants of the LORD,
WEB World English Bible 2000
Praise Yah! Praise Yahweh’s name! Praise him, you servants of Yahweh,
KJV King James Version 1769
Praise ye the Lord. Praise ye the name of the Lord; praise him, O ye servants of the Lord.
ASV American Standard Version 1901
Praise ye Jehovah. Praise ye the name of Jehovah; Praisehim, O ye servants of Jehovah,
YLT Young's Literal Translation 1898
Praise ye Jah! Praise ye the name of Jehovah, Praise, ye servants of Jehovah,
Darby Darby Bible 1890
Hallelujah! Praise the name of Jehovah; praise, ye servants of Jehovah,
Douay-Rheims Douay-Rheims Bible 1899
Alleluia. Praise the Lord, for he is good: for his mercy endureth for ever.
Translations in other languages (10 available)
Aleluya|strong="H1984, H3050". ALABAD el nombre de Jehová; alabad le, siervos de Jehová;
Aleluia! Louvai o nome do SENHOR; louvai -o vós, servos do SENHOR,
Louez l’ Éternel!
Halleluja! Lobet den Namen des HERRN, lobet, ihr Knechte des HERRN,
Hallelujah! Prijst den Naam des HEEREN, prijst Hem, gij knechten des HEEREN!
Alleluia. Lodate il nome dell’Eterno. Lodatelo, o servi dell’Eterno,
Halleluja. Chwalcie imię Pańskie, chwalcie słudzy Pańscy.
Славьте Господа, ибо Он благ, ибо вовек милость Его.
你們要讚美 耶和華！你們要讚美 耶和華 的名！耶和華 的僕人 站 在耶和華 殿中；站在我們 神 殿 院中的，你們要讚美他！
Let the Lord be praised. O you servants of the Lord, give praise to the name of the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 135:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Psalm 135:1 summons God's people to praise not in a vague sense but with specific attention to Yahweh's “name”, his revealed character and attributes. Adam Clarke explains that “Praise ye the name Jehovah” means praising God in “his infinite essence of being, holiness, goodness, and truth.” Gill and Spurgeon similarly stress that “name” signifies God's perfections, his self-existence, and his covenant faithfulness. The repetition of “praise” (three times in the Hebrew) is seen by several commentators (Gill, Spurgeon) as a hint of the triune God, though the primary thrust is a call to wholehearted worship. The address to “servants of Yahweh” is understood as inclusive of priests, Levites, and all believers who serve him (Clarke, Calvin). This verse sets the agenda for the entire psalm, which grounds praise in God's goodness, his choice of Israel, and his mighty acts in history (Barnes, Keil & Delitzsch).
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse is a clear call to praise Yahweh, specifically his name, addressed to his servants.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'name of Yahweh' | All agree it refers to God's revealed attributes and character, not just a label. | Some (e.g., Gill, Spurgeon) see it as a direct reference to the triune persons; others focus on the covenant revelation of God's essence. |
| Identity of the 'servants' | Includes priests and Levites who serve in the temple. | Some commentators restrict it to the clergy (Poole), while others (Calvin, Clarke) extend it to all believers who serve God. |
| Triple praise structure | The threefold repetition is intentional and highlights urgency. | Whether it is a Trinitarian allusion (Gill, Spurgeon) or simply poetic repetition for emphasis (most modern commentators). |
| Date and authorship | The psalm is post-exilic, possibly used at the second temple dedication. | Some attribute it to David or earlier (title absent), but most see borrowing from exilic/post-exilic sources. |
Historical & Cultural Context
Psalm 135 is a post-exilic composition, likely used at the dedication of the second temple (Clarke). Its style is mosaic, borrowing phrases from Psalms 113, 115, and 134, as well as from the Law and Prophets (Keil & Delitzsch). The call to “stand in the house of Yahweh” (v.2) places the worship in the temple courts, where priests stood in the inner house and lay worshippers in the outer courts (Calvin). The triple invocation, “Praise Yah,” “Praise Yahweh's name,” “Praise him, you servants of Yahweh”, reflects liturgical structure, perhaps used antiphonally between leader and congregation.
The word “Yah” is a shortened form of Yahweh, common in hymns of praise. By using both the short and full covenant name, the psalm anchors praise in God's self-revelation to Israel. The “name” of Yahweh recalls the theophany of Exodus 34:5, where Yahweh descended and proclaimed his name. Thus praising “the name” is not a formula but a declaration of God's known identity.
The address to “servants of Yahweh” includes priests and Levites (v.2 clarifies “you who stand in Yahweh's house”), but extends to all Israel (Calvin, Gill). In the post-exilic setting, this call would rally the returned community to recall God's past deliverances and to reject the idols of surrounding nations (vv.15-18). The psalm explicitly contrasts Yahweh's living name with dead idols, grounding praise in the unique acts of God in creation and history.
Textual Notes
The Masoretic text of Psalm 135:1 is well preserved. The Vulgate tradition (reflected in the Douay version) adds “for he is good” from verse 3 into verse 1, but this is a conflation, not a variant in the Hebrew. The Hebrew manuscripts consistently present the threefold imperative “Praise Yah, Praise Yahweh's name, Praise him, you servants of Yahweh.” No significant textual variants are noted in the consulted sources.
Reception History
Psalm 135 has been used in Jewish liturgy, notably in association with the Hallel (Keil & Delitzsch note its grouping with Psalm 134 in some traditions). In Christian worship, its opening triple “Hallelujah” has been a staple of liturgical praise, from the early church through the Reformation. The Trinitarian reading of the triple call (Gill, Spurgeon) became prominent in some Protestant circles, while others emphasize the covenant name. The psalm's clear structure and historical grounding have made it a model for praise centered on God's actions rather than human experience. It continues to be sung and read as a call to worship that is both joyful and theologically rich.
Preaching This Verse
Three-point outline
- The urgent command: “Praise Yah! Praise Yahweh's name! Praise him!” The triple repetition demands wholehearted response.
- The object of praise: “Yahweh's name”, not abstract deity but the God whose character and deeds are known.
- The agents: “You servants of Yahweh”, all who belong to him and stand in his presence are summoned to lead.
Five-point outline
- . The triple call, urgency and completeness of praise.
- . Praise as response to revelation, “name” refers to God's self-disclosure.
- . The identity of the servants, called to be witnesses and worship leaders.
- . The setting in God's house, worship is communal and anchored in the sanctuary.
- . The connection to reasons that follow, the rest of the psalm gives grounds for this praise.
Illustration hooks
- A birthday party where the guest of honor is praised with specific stories about their character and kindness, not just generic “happy birthday”.
- A team meeting where a leader is thanked by name for specific contributions, not just “good job”.
- Learning a friend's name and story before you can truly honor them.
Questions your congregation is asking
- Why do we say “in Jesus' name” when we pray? How does that relate to praising God's name?
- Isn't praise just a feeling? Why does the psalm command it so many times?
- What does it mean to be a “servant of the Lord” in daily life?
Leading a Discussion
This verse opens a psalm that calls us to praise with intelligence and heart. It asks us to consider: what are we actually praising when we lift our voices? The focus on God's “name” pushes us beyond generic thanksgiving to a praise that knows who God is. As you go through this passage, let the triple call awaken you to the depth of worship.
Discussion questions
- How many times is the word “praise” used in this verse? What might the repetition emphasize?
- Who are the “servants of Yahweh” in the original context? How does that apply to believers today?
- What does the phrase “name of Yahweh” mean, based on the commentaries and cross-references like Exodus 34:5-7?
- Why is it important to praise God's name specifically, rather than just praising “God” in general?
- How does the rest of the psalm (vv.2-21) provide the reasons for this opening call?
- In what practical ways can we “praise the name of the Lord” in our daily routines, at work, home, or church?
- What idols do we need to leave behind to serve the Lord wholeheartedly (in light of vv.15-18)?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 34:5 | Yahweh descended in the cloud, and stood with him there, and proclaimed Yahweh’s name. |
| Exodus 34:7 | keeping loving kindness for thousands, forgiving iniquity and disobedience and sin; and who will by no means clear the guilty, visiting the iniquity of the fathers on the children, and on the children’s children, on the third and on the fourth generation.” |
| Nehemiah 9:5 | Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said, “Stand up and bless Yahweh your God from everlasting to everlasting! Blessed be your glorious name, which is exalted above all blessing and praise! |
| Psalms 7:17 | I will give thanks to Yahweh according to his righteousness, and will sing praise to the name of Yahweh Most High. |
| Psalms 33:1 | Rejoice in Yahweh, you righteous! Praise is fitting for the upright. |
| Psalms 33:2 | Give thanks to Yahweh with the lyre. Sing praises to him with the harp of ten strings. |
| Psalms 96:1 | Sing to Yahweh a new song! Sing to Yahweh, all the earth. |
| Psalms 96:4 | For Yahweh is great, and greatly to be praised! He is to be feared above all gods. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
12 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that "Praise ye the name of the Lord" can be rendered "Praise ye the name Jehovah," calling readers to praise God's infinite essence, holiness, goodness, and truth. This ties the verse directly to God's revealed character rather than a generic title.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that the psalm's author and occasion are unknown, so its meaning rests on its universal call to praise. He notes the writer builds the case for worship on specific grounds: God's goodness, His choice of Israel, His power in nature and history, and the helplessness of idols.
Calvin's Commentaries Reformed 1564
Calvin observes that the call to praise God here is not limited to the Levites but extends to the whole congregation. He finds the reasons given—God's goodness and his choice of Jacob—apply equally to all believers, not only to those who serve in the temple.
Cambridge Bible for Schools and Colleges Anglican 1880
Praise ye the Lord ] Heb. Hallelujah. The verse is identical with Psa_113:1 , except that the clauses are transposed.
Geneva Bible Notes Reformed 1599
Praise ye the Lord. Praise the Name of the Lord: ye seruants of the Lord, praise him.
Gill's Exposition of the Bible Baptist 1748
Gill draws attention to the threefold repetition of "praise" in the verse, interpreting it as a mystery pointing to the Trinity: the Father for electing grace, the Son for redeeming grace, and the Spirit for sanctifying grace. He also clarifies that "the name of the Lord" means God's attributes and His word, which all his servants are to praise.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the psalm's deliberate contrast: God's active power in creation and redemption is set against the utter worthlessness of idols. The point is not simply to praise God but to sharpen that praise by exposing the emptiness of every rival.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch describe Psalm 135 as a mosaic composition, assembled from small pieces taken from the Law, Prophets, and Psalms. They see it as an expansion of Psalm 134, partly drawn from Psalm 115, creating a unified hymn in a style they compare to mosaic work.
Lange's Commentary Reformed 1857
Lange treats this psalm as a deliberate mosaic of earlier Scripture, noting it is almost entirely assembled from passages taken from other psalms and allusions to the law and prophets. He sees it as a late composition that weaves together these borrowed pieces into a unified call to praise the Lord for his works in nature and history.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that praise should focus on God's character, not just his gifts. He calls the act of praising God a pleasure in itself, a foretaste of heaven that outweighs sinful pleasures. This duty belongs especially to those admitted to worship in God's house.
Spurgeon: Treasury of David Baptist 1869
Spurgeon observes that this psalm is a mosaic of quotations from earlier Scriptures, yet it reads with the freshness of an original poem. He notes that when the Holy Spirit repeats prior passages, the repetitions are never idle; they always contain instructive variations that reward careful attention.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley applies the term "thee" to any person who faithfully carries out the duty the verse commands. His focus is on universal application: the address belongs not to a specific individual but to everyone who obeys the instruction with faithfulness.